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Pax

Michaelmas 2014

This expanded issue of PAX describes in picture and story a few of the people and events in the long history of our Parish, and also celebrates this Church and its importance to our community here and to the wider world.

rev. edwardes (seated) with other parish members, 1890

rev. hulford and rev. belway

rev. fiennes-clinton

rev. gardiner

rev. reddish, rev. cooper and rev. whitehead

rev. somerville

rev. stanton, 1900

left-to-right: rev. george ditcham, rev. e. l. wright, archdeacon woods, rt. rev. sillitoe (seated), rev. henry fiennes-clinton, rev. charles croucher, rev. henry edwardes (on ground), rev. c. baskett, rev. richard small, rev. canon cooper. 1880s. rev. harker, 1921

Strangers and Pilgrims | Fr. Mark Greenaway-Robbins

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he fundamental unit of the universal Church is a diocese. In every diocese around the globe, a bishop gathers priests and deacons around her (or him) from among the baptized, to minister among and alongside the people of God in the geographic area of a diocese.

Each diocese embodies and expresses what is essential to the whole Church.

In turn, the fundamental unit of a diocese is the parish. In every parish the people of God gather around a font, Holy Scripture, and an altar, led by those ordained as priests and deacons. As the “Church militant,” the body of Christians on earth, we organize ourselves in faithfulness to Christ into dioceses and parishes.

(The “Church Triumphant” is the body of Christians in heaven, which is the Communion of Saints.)

The origin of the word “parish” is fascinating. The word comes from the Greek paroikia, through the Latin parochia. The Oxford English Dictionary notes that “in Hellenistic Greek paroikia denoted originally ‘sojourn in a foreign land,’ ‘community of sojourners,’ with reference to the Jewish people in a foreign land (1st cent. BC), and with reference to earthly life as a temporary abode (1st cent. AD).”

In the New Testament, this word is found twice in 1 Peter (1:17 and 2:11). The term later develops in meaning to “Christian community” (3rd cent.), “diocese” (3rd cent.), and “parish” (4th cent.).

So the etymology of the term “parish” is rooted in the sense of being a pilgrim people. In the words of the King James Version, 1 Peter 2:11, we are “strangers and pilgrims” here on earth. The parish is a “gathering” (the literal meaning of the Greek for “church”)

of pilgrim people. Here we are confronted with a paradox. Parishes are defined, to varying degrees, by a geographical boundary. A parish is a circumscribed region with a building for worship. As Christians we are making our way through life as strangers and pilgrims who are rooted in a geographical region (parish) and building (parish church). At its best, this is a life-giving and lifetransforming paradox. We live as strangers and pilgrims who gather for worship and are dismissed in order to serve within and among a specific place and community.

Throughout the universal Church each diocese and parish may have its own distinct character and personality, whilst we are all united though Scripture, the historic creeds of the Church, and the orders of Bishop, Priest, and Deacon. Our family—the Anglican Communion—within the universal Church has identified Five Marks of Mission in which we can all share. Especially with Anglicans, but not exclusively, we may recognize that we are strangers and pilgrims who, through our parishes and dioceses, are living the mission of Christ: •

To proclaim the Good News of the Kingdom;

•

To teach, baptize and nurture new believers;

•

To respond to human need by loving service;

•

To seek to transform unjust structures of society, to challenge violence of every kind, and to pursue peace and reconciliation;

•

To strive to safeguard the integrity of creation, and sustain and renew the life of the earth.

PAX: Michaelmas 2014 | 1

BEFORE ST. JAMES’

The Reverend Henry Budd c. 1812-1875 | James McKenzie

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enry Budd was one of a very small group of mixed blood and Native men that were the first to work for the Church Missionary Society (CMS) in Rupert’s Land circa mid-1830s. He was first ordained as a deacon in 1850 and was priested in 1853. His 1850 ordination makes him the first of a number of mixed blood and Native men in British North America to achieve this status. Having his entry from For All The Saints in the June 8th Thurible was fitting, as June is National Aboriginal History month in Canada.

The entry doesn’t give him full due; there are errors and omissions such as that both Budd’s parents were mixed blood Swampy Cree. A larger error speaks of

1881

how Budd came to Red River in 1820 with the Rev. John West (who brought Anglicanism to Western Canada).

He was not “put into the care” of West until his canny and astute mother had an agreement that West would provide shelter, food, clothing, and education for her son. In 1821 his mother and sister joined him at the settlement: she became a housekeeper at the school and his sister became a student.

He was not “Brought up to act like an Englishman”; this was prior to the era when “taking the Indian out of the child” became the goal of residential schools.

Both the Hudson’s Bay Co. (HBC) and the CMS wanted mixed blood and Native men that were familiar with English life in the settlement and the fur posts, but still had native skills original st. james’ building on alexander street, 1884 to live in the bush and speak both English and Cree. The two companies wanted guides and translators, not Englishmen.

And of course, the students of the mission school should become Christians; but Budd showed no serious inclination for becoming Christian, much less a missionary. However, at some point after 1828 he had a conversion experience. By 1836 he was married to Betsy, the mixed blood daughter of a senior HBC trader, and was asked to become a teacher at the St. Andrews’ mission school.

In 1840 he accepted the task of establishing a new mission, and

St. James’ church is built next to the waterfront, on Alexander Street.

Rev. George Ditcham (1881-1885)

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1885

The Town of Granville, with St. James’, is destroyed by fire on June 13, 1886

Profile:

accompanied by his wife and mother, he went north to The Pas where he acted as a teacher and catechist, and broke ground for

nurses at st. luke’s home

agriculture. While there, both he and Betsy started translating the Book of Common Prayer, sections of the New Testament, and other texts into Cree. The Rev. John Smithurst arrived in 1844, translated English texts into Cree and continued to learn oral Cree in order to preach in that language. Budd continued translating or assisting in translating for the majority of his work with the CMS. He was sent to Nepowewin (in Sask.) in 1853 to convert the Plains Cree and Saulteaux, but had little success. He returned to The Pas and died in 1875, predeceased by his wife and all of their children except for two.

The second Church of St. James’ is dedicated on July 25 , 1887 (St. James’ Day).

1888 Stanley Park opens

1890

P

Peter Symons

eter Symons was born in England during WWII, and was christened as an Anglican at one month of age. His family moved to Canada when he was six, and as his father was an army officer, the family moved about the country every couple of years. As a result Peter attended school in numerous provinces. When his father retired to Victoria, Peter attended the University of Victoria. Following graduation he moved to Fort St. John, and worked there as a social worker for almost four years before transferring to Vancouver.

Peter started to attend St. James’ in 1979, at the suggestion of May Gutteridge, and became a server the following year. He has taught the SEAN Bible course as well as Sunday School, assisted in numerous Parish events, was on the Narthex Guild, and was a trustee for several terms. A volunteer at Cooper Place, he is currently a member of the Sanctuary Guild, as well as the Pastoral Care Committee, and continues as a server. Peter feels that the Church gives real meaning to his life, and has helped him through the dark days of two bouts of severe depression. He considers St. James’ a part of his family, and the Anglo-Catholic tradition part of his spiritual path.

1891 Interurban railway connecting Vancouver and New Westminster built

Population 15,000

Rev. Henry Fiennes-Clinton (1885-1912) PAX: Michaelmas 2014 | 3

Journeys to St. James’ (I) | Mary Hamilton

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n April 15th 1943, the Thursday before Holy Week, Josephine (JO) Allan and Herbert Cutler (Priest) were married at St. James’ Church by Fr. Cooper.

In 1938, they had met at St. Paul’s Church, South Ruislip, London, UK where Herbert was Curate. Jo and her parents had moved to England from Vancouver where her father, Joseph, worked as a Realtor. Jo

to Canada, with a position as Rector at St. Michael’s Church, in Prince George, BC. On the evening of their wedding day, they started the long drive, in order to settle into the rectory before Holy Week. I was later born in Prince George.

In 1953, my parents, brother and I moved to England, where my sister was born. In August 1968 I came to Vancouver, and began to attend St. James’ Church,

lady chapel in the second st. james’ church buiding

attended school and studied at the London School of Economics. When War was declared in 1939, the Allans returned to Vancouver. Over the years Jo and Herbert corresponded, and in 1943, Herbert emigrated 1895

which made my mother very happy. My family continued to attend, and my four children were baptized and confirmed here.

1898 Nine O’Clock Gun installed at Brockton point

Rev. Henry Fiennes-Clinton (1885-1912) 4 | PAX: Michaelmas 2014

1900

For All the Saints | Mary Brown

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remember well C., a local parishioner whose presence was announced with olfactory generosity. He usually arrived late, and would go up to the front, and maybe turn to face the congregation. This is where I learned to “see” the face of God.

Conquistadors, and was determined to take it home— with a promise to return it, which of course didn’t happen.

In due course C. went to live in Victory House, where best efforts were made to get him into the bathtub—

second St. James’ church building

He would really enjoy numerous cups of coffee after the service, and was a real character.

Before Christmas one year I had invited a couple of my local friends to come to lunch. Somewhat to my horror, they told C. about this, and invited him along too. A glass of sherry first, and then we enjoyed lunch.

Afterwards, C. picked a book off the shelf about the

not easily done. After he died I was amazed (and delighted) to hear that he had remembered St. James’ in his will. In the tradition of St. James’, amounts are never revealed. God bless him.

Editor’s note: One can still imagine C. in his regular pew, singing lustily from a hymnal that he always held upside down.

1905

Population 50,000

1907 Canada’s 1st gas station opens at Cambie & Smithe

Rev. Henry Fiennes-Clinton (1885-1912) PAX: Michaelmas 2014 | 5

Architectural Integrity | Rhodri Windsor-Liscombe

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hat is it about the design of St. James’ Church that is so profoundly affective? Why does it seem both ancient and entirely contemporary, welcoming and even customary, while yet being—in the best sense of the word— sacred? How is it that, once inside the nave, the space and architectural elements coalesce to evoke self-reflection and an inner peace that engenders joyful community and renewing worship?

The reasons will of course vary according to our own experience and preference. Yet some factors probably strike us all, and reflect the material qualities of the architecture. In turn those derive from the creative capacity of the architects and

their response to the conditions of the original commission and of the times: mid-1930s Depression-era Canada.

A period of harsh change in culture no less than economy, consequent upon the dismal legacy of the First World War and financial collapse following the October 1929 Crash.

Architecture was still generally governed by academic concepts of design: the belief that architectural articulation should summon up worthy historical traditions, in part to express the significance of technological and scientific development. The Marine Building, the landmark structure at Burrard and Hastings, is a particularly apt example, built through the early part of the Depression. Architects McCarter and Nairne translated a range of design traditions in a more geometrical style corresponding with the new forms of communication and transportation, hopefully fuelling the economy at Terminal City, Vancouver.

At St. James’, Adrian Gilbert Scott, grandson of the celebrated English Ecclesiological Gothic Revival architect, working with the local firm of Sharp and Thompson, sought a deeper comprehension of Anglican heritage and modern society. Most importantly, they accepted an important aspect of the radical theory of the Modern Movement—a series of quite diverse groups intent upon both the direct realization of contemporary technical realities and an acknowledgement of the deeply fractured state of society, especially with respect to lowincome housing. The Bauhaus in Dessau (under Walter Gropius) further argued that aesthetic quality—in common parlance, “beauty”—could only eventuate

floor construction in new church, 1936

Dominion Building opens (city’s 1st skyscraper)

1910

Population 100,000

Rev. Henry Fiennes-Clinton (1885-1912) 6 | PAX: Michaelmas 2014

Rev. Henry Edwardes (1912-1915)

from thorough analysis of function and means of producintimated by the monumental effect of the planar tion. Their idea of design was influenced by the radically massing, rising up via the nave and transept to new understanding of space-time formulated by philosothe hexagonal tower. The idea of elevated activpher mathematicians from Poincare to Einstein. And in ity is reinforced by strong verticality of the thin, accepting the primacy of spatial configuration in architecpointed headed windows and abstracted battleture, they appreciated the re-ordering of matter consequent menting; and we have to ascend steps, visually upon early atomic research. They also acknowledged the increasing dependence of usual culture and everyday life upon compounding types of mechanical apparatus and appliance. Photography, radio, telecommunication and cinema all stimulated or required new architectures. Tying design to past styles, the visual legacy of so-called civilized culture had been called into question by the vicious slaughter of trench warfare, wherein all combatants claimed divine legitimacy.

How does that narrative relate to St. James’? First, in the evident desire to retain the architectural lineaments of Christian worship; in part to make some sense of the wanton sacrifice of the “War-to-End-All-Wars” but also to bear witness to faith beyond its misappropriation for limited temporal advantage. Thus construction of new entrance, 1935 Gilbert Scott worked with Sharp and focused by the modernized lancet window above Thompson to realize—in their words—a modern interpretaour heads, to reach and enter the church. tion of 14th-century Gothic architecture. They eschewed Once inside, the play upon new spatial and the antiquarianism of Victorian and Edwardian church formal design to evoke old ritual and spiritual design (still determining the Twizell brothers’ design for practice intensifies. The traditional elements, St. Andrew’s-Wesley United on Burrard Street, consecrated from narthex to separate baptistery, Lady Chapel, in 1933). The entrance front is thus a much distilled version chancel and high altar, are all accommodated— of the triple-arched portal of Gothic churches. The sense of but with a remarkable volumetric and structural entering upon a different and valuable experience is further

1914 Komagata 1915 Maru Incident

1917 Prohibition begins in B.C. Rev. Henry Collins (1915-1920)

1920 Rev. Robert Harker (1920-1921) PAX: St.PAX: JohnM the ichaelmas Baptist 2014 | 7

efficiency. After all, the architects had to fit High Anglican worship, and notably its retention of ceremonial procession and priestly hierarchy, within an awkwardly shaped and dimensionally constrained site. Their major innovation was the creation of a remarkably capacious central (or crossing) space that gathers up all the subsidiary volumes. Again this spatial arrangement is reinforced by the modern, severely simplified and insistently vertical windows; only the three-fold (Trinity) and fivefold (Pentateuch) openings in the upper sides of the Lady Chapel and Chancel are more horizontal. Always and from every part of the nave our eyes and minds—whether souls or psyche—are conscious of greater dimension. The animation of spiritual awareness is reinforced by the marvellous play of natural and variable climate across the unadorned walls and vault. The contemplative but also participatory constituents of worship—and even the foundation of eternal truth—are intimated by the extraordinarily confident articulation of round arches. Their Christian genealogy lies in secular Roman triumphal arch, baths, and basilica hall. In St. James’ they seem to bear witness to the “many mansions” Christ ascribed to that infinite space of divine eternity.

1921 Prohibition ends in B.C. Rev. Robert Harker (1920-1921) 8 | PAX: Michaelmas 2014

ivy covering st. james’ exterior, c. 1975

1925 Rev. Canon Wilberforce Cooper (1921-1952)

Second Narrows Bridge opens (current rail bridge)

Journeys to St. James’ (II) | Rocky Rocksborough-Smith

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he story really begins in the UK where my father, Selwyn (better known as ‘Rock’ or ‘Rocky’) was serving in the UK Borstal System as a House Master at Portland Prison. He was subsequently approached to emigrate to Canada and assume the position of Director of New Haven, in Burnaby, the first minimum security institution in Canada and a bold pilot project of the then-provincial Socred government. The year was 1947.

My paternal grandfather had moved back to England from a somewhat lengthy ministry as the Bishop of Algoma (in northern Ontario), and by 1949, a visit by him and his wife to Selwyn and Frances in far flung Vancouver was in order.

Somehow the Parish (or perhaps the Diocese) heard of the Bishop’s impending visit, and my grandfather was asked to preach at High Mass at St. James’. Prior to his visit, we had been attending the parish of All Saints in south Burnaby. Upon the arrival of “The st. james’ rectory Bishop,” as he was often called, and his

subsequent visitation/preaching at St. James’, my father was “told” by the Bishop that this was the church he would attend from this point on!

Therefore, in 1949, we entered the narthex of St. James’, I at age five clutching my father’s hand and brother Brian, being a few years younger, possibly carried or toddling along with mother.

Thus began a lifelong relationship with this much beloved Parish.

1930 Population 200,000 Rev. Canon Wilberforce Cooper (1921-1952) PAX: Michaelmas 2014 | 9

The Players’ Guild | Christine Hatfull

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e have formed ourselves into a Players’ Guild of the Church, our declared object being ‘to foster in our Churchmembers the love of good drama; to develop talent; to produce wholesome plays, old and new: and to further the revival of the Religious Drama as an educative and devotional medium.’” (The Occasional Paper, 1938) The Players’ Guild, in its heyday, set a high standard for arts and culture at St. James’ Anglican Church under the inspired direction of its Rector from 1921 to 1952, Fr. Wilberforce Cooper.

In fact the foundation for theatricals goes back to 1903 when the church, boasting 250 students in its Sunday school, formed a Young People’s Organization to “promote the Spiritual welfare of the members, to encourage social intercourse among the young people of the Parish, and to unite those who wish to devote themselves according to the measure of their ability to do some good work for God and His church.” These youth threw themselves into the social and fundraising activities (parties and theatricals) that were popular for urban youth at the turn of the last century. But focuses changed during and after WWI and parishioners were inspired to work for bigger causes.

When former Rector, Fr. Robert Grange Harker (1920-21, “our friend in England”), developed a strategy of matching funds in order to motivate the agenda for an ambitious series of building projects in the Parish—the Parish Hall (1925–26), St. Luke’s Home (1926), the Clergy House (1927), ultimately the church itself (1935–36), and the New Organ Fund (1938)— momentum found direction.

Before returning to England, Fr. Harker insisted that Fr. Cooper take over as Rector. By the time he arrived in 1921—a tall Yorkshire man whose knowledge of Shakespeare was apparently second only to his knowledge of the Bible— he inherited an already enthusiastic and talented core of young thespians ready to entertain and raise the roof. The 1935

1936 3rd St. James’ church dedicated, on current site

group was known variously as the St. James’ Y.P. Dramatic Society, The Anglican Young Peoples’ Association, and the S. James’ Players, but these titles quietly came together as the “Players’ Guild” in 1938.

A Collop Monday Party* was thrown in the brand new Parish Hall (1926) with proceeds going, of course, to the new hall. By 1927 these young dramatists were producing live Shakespeare to

st. james’ players guild

1938 Lions’ Gate Bridge opens

Rev. Canon Wilberforce Cooper (1921-1952) 10 | PAX: Michaelmas 2014

1940

the delight of amazed audiences.

The Guild’s repertoire included: As You Like It (1927, 1932, 1944), A Midsummer Night’s Dream (1929, 1935, 1947), Twelfth Night (1930, 1940, 1951), The Winter’s Tale (1937, 1946), The Merry Wives of Windsor (1934, 1950), The Merchant of Venice (1931), King Henry VIII (1938), The Tempest (1945), Much Ado About Nothing (1948), as well as The Summoning of Everyman (1933, 1940), She Stoops

Internment of the Japanese community (1941-1949)

To Conquer (1933, 1948), The Rivals (1937), Sweet Lavender (1938), The Everlasting Miracle (1939, 1946), and A Christmas Carol (1944).

These productions required extensive musical interludes that were performed by Mr. Harvey’s Students’ Orchestral Society and depended on the skills of many parishioners for the stagecraft of lighting, costumes, sets, and the selling of tickets. Successful marketing filled the programmes with advertising by local businesses and even generated reviews by the Vancouver Province. But the heart and brains of the event were always Fr. Cooper’s, along with the fellowship he inspired in his troupe of young actors. Former parishioner Rose McKenzie Ratcliffe recalls going into the hall to see plays as a child, and was especially fond of the antics of Fr. Cooper (everybody’s understudy) who was known to clown around and warm up the audience on a regular basis.

By the time of Fr. Cooper’s retirement after WWII, the rebuilding projects were completed and the world was again on the move. Popular culture was a cheap, mass-produced product that now included TV, and the landscape changed as society turned to more passive forms of entertainment.

The youth group Chi-Rho took up the challenge of continuing the theatricals for a few more years, but the Players’ Guild as a driving force was no more after 1951.

It would be a former member of Chi-Rho, Fr. Ronald Sands, who would re-generate a passion for theatricality with his inspired Canterbury Fayre that was produced, to great acclaim, in the church crypt from 1969-79. It began as a Edwardian-themed Christmas bazaar called Gastown Days and became a ten-year-long tradition that overtook the Parish every November, and promised three days of “shops, antiques, home-cooking, pantomime, and kippers” with maids and minstrels singing, dancing, acting, and selling their wares in costume. The Fayre was a neighbourhood sensation and was recorded for TV in 1979; but it too ended when tastes changed.

1945

1943 Postage 4¢ Rev. Canon Wilberforce Cooper (1921-1952) PAX: Michaelmas 2014 | 11

From 1988 to 1997 a different sort of theatrical developed at St. James’—the Nativity Pageant moved further away from show biz and fund-raising and toward spiritual content and outreach. The concept, direction, and organization were led by Gail Edwards, along with Pamela Jeacocke and Margaret Vickers, who brought it all together with costumes, props, and set-pieces. Each season, up to 1000 people attended over the three nights during Advent.

According to one of its mentors, Allan Duncan: “The ‘Pageant’ was a dramatic and musical presentation of the nativity narrative that was presented in the church. It ran for ten years and was an impressive collaborative effort that involved half the congregation— some 150 people including the Clergy, Choir, Sunday School, every Guild and group and church official and worker you could think of.

Scriptural accounts of the Nativity were read from the pulpits, while the scenes were acted out around the church with choral and instrumental accompaniment. The church building was and is so well appointed for such a production—imagine trumpeting angels appearing from the slot windows above the High Altar as Gabriel presents the ‘news’ to Mary!”

Since 2007, the tradition of outreach and a flourishing of arts and culture have again been thriving at the Church through the vision and dedication of Kathryn Walker and the Saint James Music Academy. The buildings that so many parishioners worked to raise now house a community collaboration that is extending beyond expectations and empowering the children of the geographical Parish with free and expertly-taught classical music lessons every day after school.

1948 First television set arrives in Vancouver

1950

Rev. Canon Wilberforce Cooper (1921-1952) 12 | PAX: Michaelmas 2014

History notes that St. James’ Anglican remains a destination for young people and now music leads the way. *Collop Monday is the last Monday before Lent, when it was traditional (in medieval times) to empty the larder of meat/bacon (collops) and eggs, to be eaten with relish.

Mr. Woodward, Fr. Cooper, and the Second World War | Betty Vogel

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hen I first came to St. James’ in 1950, Fr. Cooper was our Rector. At that time there were still two very wealthy parishioners in the congregation—W.A.C. Woodward and Mr. Frank Burd, the publisher of the Vancouver Province. Mr. Woodward would often walk down to St. James’ after the store closed, to attend Evensong.

Fr. Cooper was a young dedicated Anglo-Catholic priest from England, invited by Fr. Harker, the then-interim priest at St. James’, to become our new rector in 1921. Fr. Cooper was a charismatic personality who showed his overwhelming love of God to everyone in the congregation, especially the poor.

He was a Fabian socialist, a popular political movement which attracted many young Anglo-Catholic clergy in England at that time.

As there are now, there were many poor people living in the Parish at that time. When they knocked on the clergy house door, there was always some priest available inside who would make a sandwich for them. One time when there was a violent rainstorm, a poor man came to the door, asking for a coat. Fr. Cooper eagerly gave him one affluent parishioner’s new and elegant Aquascutum coat which was hanging in the clergy house to dry. When the horrified parishioner returned to retrieve it, Fr. Cooper said to him, “I knew you would want this poor man to have your coat!” He also gave away parishioners’ umbrellas, if they were left in the clergy house to dry.

Fr. Whitehead, however, who had other political views, was chosen especially to look after and pacify the rich parishioners.

He was a sort of family chaplain to the Woodwards, who were his pastoral responsibility.

During the 1950s there was a special story circulating about, which does not appear in our “official” church history, Every Good Gift (1981).

It is said that, at the beginning of the Second World War, during a Sunday sermon at Solemn High Mass, Fr. Cooper announced from the pulpit that this war was a “capitalist plot” 1955

1956 Vancouver Aquarium opens

between armament manufacturers throughout the world. Mr. Woodward was incensed, and left the church immediately. Fr. Whitehead came racing after him, and he was eventually reconciled.

There was another story—that Mr. Woodward was quite worried about being so rich. He wondered if there was a “Christianity for rich people.” Archbishop Somerville commented that “Fr. Whitehead fielded this one very ably.”

archbishop adam urias de pencier reading at the cornerstone ceremony, 1935

Ironworkers Memorial Bridge opens

1960

Most Rev. David Somerville (1952-1960) PAX: Michaelmas 2014 | 13

wolf cubs, c. 1925

troop charter, 1930

wolf cubs, 1929 wolf cubs, 1964

1965 Population 400,000 Rev. Edward Hulford (1960-1965)

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Rev. Peter Price (1965-1966) (Interim)

Giving to St. James’ | Pat McSherry

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ver the decades many generous and kind people have made financial contributions to St. James’, perhaps starting with pennies saved for purchases at the Women’s Guild annual bargain sale. Longtime Women’s Guild member Pam Jeacocke says that “1916 is the earliest record of a Guild bargain sale when the proceeds were used to pay off the church bank overdraft!” It is a happy time for families newly arrived in the city and for individuals moving out of homelessness to find cookware, dishes, or bedding at a price they can afford. Proceeds from the sale go in part to support the work of neighbours such as The Bloom Group (formerly the St. James’ Community Services).

All sorts of gifts— st. luke’s home, 1889 whether they be donations of goods, volunteer time, or money—contribute toward keeping the Parish of St. James alive and well. (Our present church building, indeed, was raised up in the depression years partly from many small contributions.)

1968 Postage 6¢

1970

When one thinks of all the causes to which people might offer their gifts, and yet sees the choice to bestow them on St. James’, then the whole Church must feel deep and humble thanks.

Kindness and generosity make possible our gathering together for worship and for building relationships

with others, in a sacred space that is safe, loved, beautiful, and welcoming. No gift is too small to be beneficial to the overall welfare of the St. James’ community.

1971 Gastown riots

Rev. James Gordon Gardiner (1966-1989) PAX: Michaelmas 2014 | 15

The May Queen Festival | Celia Dodds

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he May Queen Festival, a long-standing tradition of St. James’, dates back to Fr. Cooper’s time when, in 1931, the first May Queen was crowned. Phyllis Cooper, Fr. Cooper’s mother (who resided in the apartment above the present Bishops’ Room), inaugurated the Festival— originally an old English country custom—and adapted it as a tribute to Our Lady. It was lovingly embraced by long-time parishioner Nonita Bryon, who attributed

miraculous healing from terminal disease to the intervention of the Virgin. For many years Nonita provided a special crown for the statue of the Virgin, made of red and white roses. The Sunday School Superintendent, Lilian Morgan, chose from among the teenage girls the queen and two princesses, who moved up in line to be Queen; and they were trained under the tutelage of Virginia Hunter (our church secretary for over 20 years, stretching across Fr. Gardiner’s incumbency).

may queen festival, c. 1940s

1975

1977 Postage 10¢

Rev. James Gordon Gardiner (1966-1989) 16 | PAX: Michaelmas 2014

1980

Virginia supervised the princesses’ care for the Lady Chapel throughout the year, and these young persons formed a junior auxiliary to the Sanctuary and Flower Guilds.

The crowning of both the May Queen and the Virgin took place during Family Mass closest to the first Sunday in May, when Family and High Masses were combined. This celebration was followed by a Parish lunch and Maypole dancing. The May Queen continued to have an important role throughout the year by joining in all festival processions.

When the Mothers’ Union reformed in 1975, it soon took over the organization of the May Queen Festival.

Our earliest photographic record is in 1980 when Joanne Tickell served as May Queen. Members provided bouquets and floral crowns for the girls, set up their thrones in the Parish Hall with satin cushions, bows, and ribbons, and arranged the entertainment.

The Cake Walk, a small fundraiser, was a great success and each member baked two cakes. A “road plan” with traffic signs was taped to the Parish Hall floor, and very moderately priced tickets, 50 cents each or five for $2.00, were sold to parishioners to take part. Edna Smallman and later Philip Benjamin played the piano for the cake walk, and Henry Benjamin often sang a few songs. The Sunday School children took part in Maypole dancing, which was great fun since they rarely completed the winding up without getting in a complete tangle. They also learned a few English folk dances and the Virginia Reel.

The Mothers’ Union’s last record of the event was in 1996, when the Festival was cancelled by vote at a subsequent Parish Council meeting.

Skytrain opens 1983 BC Place opens

ASK !

BEAR

Dear Bear, What is the difference between our Patronal feast day (St. James’ Day) and our Dedication feast day? i.e., why do we have two parish celebrations each year?

— Yours, Sean Birch Dear Sean, St. James the Great, apostle and first century fisherman, is the patron of our Church. Since the beginning of this Parish, St. James was chosen as the special intercessor for our community of faith. His Feast day in the Church of the West is July 25. So on that day, or the nearest Sunday, we celebrate our Patronal feast day in thanksgiving for his life, witness, and intercession for us. Incidentally, the custom of having patron saints for churches originated with the practice of building churches over the tombs of martyrs.

The current building, the third in our history, was consecrated on Easter Monday, April 18, 1938 by Archbishop de Pencier. However, this date often falls during Holy Week or Easter Week, when a Feast of Dedication cannot be kept. So the Parish decided that the first Sunday in October, the traditional date for celebrating a dedication when the actual date is unknown, would be our annual Feast of Dedication—when we give thanks for the consecration of the building to the greater glory of God. — Bear

Bear is the first resident canine at St. James’ Rectory. As a member of the Greenaway-Robbins and Parish family he is privy to many and varied meetings, conversations and gatherings. Though usually silent, in this column he offers his perspective on Parish life.

1985

Expo 86 on False Creek

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The Canterbury Fayre | Eric Dodds with Paul Stanwood

F

or ten years (1969–1979), one of the most anticipated events at St. James’ was the Canterbury Fayre, held in the crypt and the Parish Hall in late November or early December each year.

Although the Fayre only lasted from Friday evening until Sunday Evensong, the setup took the better part of a month. The name was suggested by Fr. Ronald Sands, although the guiding genius was certainly Frits Jacobsen, who was at the time a member of the St. James’ Choir, and a talented artist. He organized the construction of the numerous flats that were used to create a medieval Canterbury, complete with town square and stage. No doubt Frits’ imagination was

People liked to dress up, give themselves a noble title, complete their wardrobes to the finest detail, and inhabit an historic time and place. Many members of the congregation were similarly inspired, and Fr.

canterbury fayre musicians

canterbury fayre

influenced by the members of a group called “The Society for Creative Anacronism,” of which he was a supporting member.

Wright seemed to enjoy the opportunity to remove clerical garb for a medieval costume, something more in keeping with the theme. Fr. Retter proved to be a dab hand when it came to dancing the quadrille, accompanied by the lute and the harp.

A small group would have spent many weeks assembling a medieval town site of the 14th century that recalled the Canterbury of the martyred Thomas à Becket (died 1170). When the opening night drew near, Parish members, dressed like Chaucer’s pilgrims, took responsibility for the various shops around the town square. The Market Master was nearly always Dewar Grant, and he always dressed the part, as did his wife, Joan. For the most part, stores were run by the same couples or groups each year. There were handicrafts,

1994 Stanley Cup riots

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linens, used books, costumes, jewellery, homemade pastries and jams, and possibly even a sorcerer and fortune teller. We are talking Medieval! Quite often someone even inhabited the stocks. And there was stylish dancing, directed by Sybil Ainsworth, small choral groups, bell ringing, always a visit from King Edward I— often played by Paul Stanwood, and accompanied by his Chancellor, Jack Cochrane— and other notable persons.

This immensely popular event drew hundreds of visitors to St. James’ from all over our Diocese and Greater Vancouver, and appeared in a number of articles and pictures in the Vancouver Sun and Province. Proceeds from the lively shop sales not only paid for all of the elaborate construction of the town, but typically raised as much as $4,000 for Parish outreach, especially for Papua New Guinea. But people eventually ran out of steam after so many successful years, and the Fayre finally came to a triumphant end.

1995

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Did You Know? Parish Life at St. James’ PARISH LEADERSHIP RETREAT In early July, over twenty clergy and lay leaders from our Parish held a one-day retreat at the Mission to Seafarers. It was led

by Bishop Melissa Skelton, who gave generously of her time and expertise to present us with valuable resources for “Congregational Development.” We reviewed different models and assessed where we are at, and we look forward to focusing on areas in which we can continue to grow in our vocation together.

ST. JAMES’ DAY CELEBRATIONS On Sunday, July 27th, we celebrated the 133rd St. James’ Day in our Parish history. During High Mass we formally received and blessed a beautiful carved cedar Nisga’a mask, a gift to the Parish from St. David of Wales’ Church.

The Mass began with a welcome to Coast Salish territory from Squamish band spiritual leader, Wes Nahanee. The Nisga’a Dancers processed the mask to the altar, where it was blessed by Fr. Mark, and honoured with a song. At the

parish garden party, 1904.

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Rev. William Derby (2004-2006) (Interim)

end of Mass, apples and oranges were distributed to invite everyone into the responsibility of sharing an account of this ceremony with others. The mask will be prominently displayed in the church as a sign of the special relationship between the Nisga’a People and the Diocese of New Westminster.

Following High Mass, parishioners gathered in the gardens of the Mission to Seafarers for a picnic.

The tables were decorated in Coast Salish style with red and black cloths and cedar boughs, and the

meal featured delicious salmon and bannock. Donations were collected at the picnic for the work of the Coming Home Society’s Young Wolves Lodge supportive housing program. It was a very memorable day, and our thanks go out to everyone who was part of it.

NEW WEBSITE LAUNCHED St. James’ Day also saw the launch of a completely new website for St. James’ Church. It is informative, colourful, and easy to navigate.

Check it out at www.stjames.bc.ca.

NEW ALTAR LINENS Thanks to some generous donors, the Sanctuary Guild was able to purchase a new set of fair linens for the Lady Chapel. They are of the finest Belgian linen, in a simple, unadorned style in keeping with the design of the Lady Altar. There are now enough linen sets to enable the changes made four times annually to all of our altars—at Christmas, Easter, St. James’ Day, and Harvest Thanksgiving.

EASTSIDE 10K RUN Runners and volunteers from St. James’ turned out in support of the second “Eastside 10K” run held on September 13th. The wonderful St. James’ t-shirts, worn by both race participants and those manning one of the watering stands, made our church a visible part of this community event.

2010

Proceeds from the event went to the DTES Women’s Centre, Watari Counselling and Support Services, and the Greater Vancouver Food Bank.

ORDER OF THE DIOCESE OF NEW WESTMINSTER Bishop Melissa Skelton has nominated our own Helen Tataren as a 2014 recipient of the Order of the Diocese of New Westminster, in recognition of her 50-plus years of worship and service at St. James’.

At over 90 years of age, Helen can still be found in the vestry every Saturday morning, using her fine needlework skills to keep our magnificent vestments in good repair. Helen will be presented with the insignia of the Order on Sunday, November 2nd, 4:00 pm at Christ Church Cathedral.

NEW TUESDAY MASS TIME Beginning on September 16th, our Tuesday Mass time moved to 5:30 pm. It is followed by Bible study over a light meal of soup and bread. All are welcome to join us on Tuesday evenings.

2010 Winter Olympic Games

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rev. sands, linda willis (seated) and may gutteridge at Gastown Days, 1969.

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2014

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303 East Cordova Street, Vancouver, BC, v6a 1l4 Telephone: 604 685 2532 Fax: 604 685 7605 Email: office@stjames.bc.ca

www.stjames.bc.ca our vision: Discovering the beauty of holiness in our lives and neighbourhood, by living a Christ-centred sacramental life rooted in the Anglo-Catholic tradition.

PAX no. 24 © 2014 St. James’ Anglican Church Editorial Panel: Paul Stanwood, Tracy Russell, Tim Firth, Joyce Locht Designer & Art Director: Sean Birch Writers: Fr. Mark Greenaway-Robbins, Eric Dodds, Paul Stanwood, Christine Hatfull, Rocky RocksboroughSmith, Mary Brown, Celia Dodds, Pat McSherry, Betty Vogel, Rhodri Windsor-Liscombe, James McKenzie, Mary Hamilton, Bear Photography: All photos (except the parishioner profile) taken from St. James’ archives, scanned by Sean Birch Distribution: Mary Brown PAX is free, but voluntary subscriptions of $10/year are welcome. PAX aims to be financially self-sustaining and therefore donations to support this ministry are greatly appreciated, and may be offered through your envelope (clearly marked PAX ), mailed to the church office, or submitted on the church website with a credit card. The material printed in PAX is produced by members and friends of St. James’ Church in Vancouver, Canada. A theme-based call for submissions is issued two to six weeks prior to each edition in the Sunday church bulletins. All submissions to PAX will receive acknowledgement of reception and be reviewed and edited by the editorial panel. Submissions are reviewed to the extent that they fit the mandate of PAX. All submissions may be edited for length, the maximum being 500 words unless otherwise specified.